True Nature

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The totality of existence comprises all partial aspects like societies, cultures or religions. The partial aspects though can never comprise the full totality of existence. Since human beings are born into a particular part of the world although they actually talk about the same thing they see the world and life through the glasses and the conventions of their social, cultural and religious environment which often clash with each other. This unavoidably leads to conflicts.

The nature of the different socio-economic, political and cultural structures of the phenomenal world is the result of the inner psychological structures based on the inner human relationships of all the individuals living in this phenomenal world. The reason that the world is a place full of conflicts is due to the fact that people look at it from their restricted environment which they see as the full reality. It can be compared with a fish born in an aquarium. The fish in the aquarium sees the aquarium as the only reality. How can the fish in the aquarium know that there is a wide ocean, which is a much bigger and varied reality? Human beings on top of that have that extra ‘intellectual’ characteristic that they start defending ‘their’ reality against ‘other’ realities which leads to conflicts.

But unfortunately the structures and truths of these partial realities in which we are born and in which we grow up are all unable to change people from within. Through history societies, cultures and religions changed, but the inner nature of human beings never did. In any way it is not possible also that any structure of the phenomenal world would change our inner nature since these structures are only a result of the ever changing inner human relationships. These inner human relationships on its turn are based on the distorted perception of the world of the individual human beings based on illusory self-awareness. So the effect of change either goes the other way round. The more individuals would distance from their subject-object oriented view on the world, the less individual desires and ‘realities’ there would be to defend, and the ‘better’ the nature of the phenomenal world would become.

At this point it would be justified to reflect on the question whether this means that for the human kind it is possible to build that way, by understanding the true nature of our self as an attribute of pure existence instead of something individual, a perfect phenomenal world too. Or would the phenomenal world as we perceive it now simply disappear once all human beings would understand their nature being an attribute of pure existence?

Every individual human being can be seen as a summation of the memories, experiences and behavioral patterns of humanity filtered by the conventions and patterns of his environment. But this summation is definitely past tense. It is impossible to revive the past and live in the past. So like past situations of our life led to our present situation but cannot be relived we should also let go this collected legacy of humanity and throw away these shackles if we want to find out about the true nature of our selves.

To do so it is necessary to realize that – although our ego tells us so – there is nothing unique in us that could give us a reason to consider us to be something individual. Our individuality is based on a range of worldly phenomena with which we identify us. But all these single phenomena with which we identify us on their turn are products of the external structures defined by some human conventions. So if at all we would try to find something unique in our ‘individuality’ it might be at its uttermost the way these single worldly phenomena are collected together to define this construct of a me.

But how to get rid of this false identification with a non-existent ego? After all also the ego is to be seen as a partial entity of a full reality. As concluded in the start of this post the totality always comprises the partial entities but the partial entity can never comprise the totality. So how can we, starting from our partial ‘realtity’, approach the totality, the pure existence being displayed in our true nature?

If we practice a step-by-step approach in which we try to train our mind to understand the totality we take the risk that through unnecessary discipline and hardship that often is only dictated by the authority of some ideology we actually make our mind and thinking dull instead of bringing us closer to the understanding of pure existence. Because after all at every single step we still cannot understand the totality and correspondingly cannot know whether we are practicing the right things to come our target nearer.

So maybe it is worth to investigate further the true motive for finding our true nature. Often it is because we are unsatisfied with the nature of the phenomenal world full of conflicts and our position in it. But this is actually not a good motive at all; the search for our true nature should never be initiated by an escape for a reality that as a matter of fact is no reality. In that case it would be a search driven by fear and fear often drives us in the arms of ideologies that promise us another artificial structure in form of a ‘better’ world.

The problem with following the solutions offered by ideologies is that the ideology becomes a ruler bigger than us. By the attempt of living according the rules of the ideology it is a part of the game that we start suppressing characteristics of our own under the promise that it will lead us to the understanding of the totality. But as explained before it is not possible to understand the totality through one of its partial aspects. The nature of the reality we are looking for is not to be found in the ideology but in the nature of our self since that undone from the delusion created by self-awareness is the reality. Every ideology at its maximum can only be a partial aspect.

Through history people revolted against totalitarian social and political systems, but strangely by following existing ideologies to find out about our true nature we voluntarily allow some form of dictatorship of the mind. It can be seen as some kind of window shopping of the mind. The same kind of window shopping of worldly phenomena led to the construction of an ego, so how could this bring us actually any further?

Maybe the first step would be to stop actively searching. Because when we actively search, we are actually looking out for a suitable guideline. If we have found a guideline we fear to make mistakes or to contradict certain aspect of the guideline. Fear always is paralyzing.

In our search for our true nature it is important to create an appropriate environment to do this freely. And this should be an environment with absence of fear to do something wrong. Once we got rid of this fear an energy is released that will lead to our true nature without active searching. Within complete freedom of the mind nothing can be done wrong. To understand our nature first of all we have to produce the courage to accept and come out for our self, our nature, that is often opposite to the qualities and conventions the external structures of society and ideologies trait with preference.

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